《靈寶領教濟度金書》Vol. 40

The fortieth volume of Lingbao Lingjiao Jidu Jinshu documents this liturgical ritual (Keyi) transmitted by the Daoist adept Dongwei Gaoshi—the enlightened savior Ning Quanzhen—and compiled by Lin Lingzhen. It serves as a universal rite for salvation and deliverance (Kaidu) of departed souls.

At the commencement of the ceremony, participants stand reverently and first perform the "Threefold Refuge" (San Guiyi), a ritual of taking refuge in the Three Treasures of Dao, scriptures (Jing), and the master (Shi). This expresses sincere devotion to the supreme Daoist faith of the Ten Directions (Shifang Daobao) and invokes blessings for the salvation of all sentient beings.

The presiding priest (referred to in the text as "the officiant, this humble servant") lights precious incense and devoutly petitions the celestial deities. The invoked divinities include: the Supreme Infinite Great Dao, the Primordial Heavenly Worthy of Numinous Treasure (Yuanshi Tianzun, the highest deity in Daoism), the Jade Dawn Great Dao Lord (Yuchen Dadaojun), the Mysterious Origin Elder Lord (Xuanyuan Laojun), the Supreme Oneness Savior from Suffering Heavenly Worthy (Taiyi Jiuku Tianzun, a deity specializing in the salvation of souls), the Three Officials (Sanguan Dadi, comprising the Heaven Official who bestows blessings, the Earth Official who absolves sins, and the Water Official who dispels calamities), as well as numerous immortals from the sacred grotto-heavens and blessed lands.

The text describes how the Primordial Heavenly Worthy (Yuanshi Tianzun), in the creation of heaven and earth, manifested the primordial Qi (Yuanshi Qi), while the Jade Dawn Dao Lord (Yuchen Dadaojun) circulated the numinous radiance of the Three Caverns (Dongzhen, Dongxuan, Dongshen). The precious Daoist scriptures—written in golden characters on jade tablets—shine brilliantly, conveying the compassionate teachings through ten cycles of transformation. The perfected virtue, refined through ninefold alchemical cycles, and the divine power of the Nine Perfected and Ten Splendors (Jiuzhen Shihua) illuminate both the realms of the living and the dead. Whether through the profound principles contained in the treasured scriptures (Qiongji) or the salvific texts for the departed, blessings are bestowed upon both the living and the deceased.

The text concludes by explaining that this ritual (Zhaijiao) is established by the patron (Zhaizhu) for a specific purpose, seeking to liberate the souls of the deceased through recitations of the sacred scriptures of the Three Caverns (Sandong Jing) and the divine power of the invoked deities. The officiant vows to perform the rites with utmost sincerity, beseeching the deities' compassion to aid in the salvation of the departed.

This scripture describes a Daoist ritual for the salvation of departed souls, comprising several key stages:

First, the Daoist priests purify their bodies and minds while arranging their ceremonial attire. They chant scriptures and perform ritual gestures in accordance with Daoist liturgy (Keyi protocols). Amid solemn music, sacred hymns blend with the chime of ritual bells—celestial melodies resonate upward to the Nine Heavens (Liaoyang realm) and downward to the Netherworld (Yujue abyss).

The next segment offers blessings for the deceased: golden talismans (Fulu ritual objects) gleam while jade tablets (recording merits) manifest their efficacy, assisting the departed to dissolve karmic obstructions and break free from samsaric bonds. May the deceased sever all physical and mental sins—erased from the death register at Fengdu (Daoist underworld in the north) while inscribed in the life register of the southern realm, eternally liberated from ghostly paths as their soul ascends.

Subsequent verses express wishes for the soul's transcendence: may it soar to the Azure Void (celestial realm) and Purple Ultimate (highest heavenly domain), merging with the Dao. Simultaneously, blessings are invoked for ancestors and descendants alike to receive the Dao's grace, collectively bathed in its beneficence.

The latter portion details specific salvation rites: reciting the Three Caverns Scriptures (Dongzhen/Dongxuan/Dongshen—core Daoist texts) to elevate the departed. Through the scripture's power, may the deceased attain luminous clarity, realizing the emptiness of the Five Aggregates (Buddhist term for transcending attachments to form and consciousness) and liberation from the Eight Consciousnesses (Yogācāra Buddhist concept). May they ascend to the immortal realm of Yellow Blossoms, forever escaping the long night of the underworld, bringing perpetual prosperity to their lineage.

The conclusion addresses the highest Daoist deities: reverent homage is paid to the Limitless Great Dao (supreme origin), the Three Pure Ones (Jade, Upper, and Grand Pure—supreme triad of Sanqing), and the Ten Directions' perfected sages, entreating their witness to this ritual. The Lingbao Great Method (essential Shangqing practice) is praised for its universal salvation—transcending life and death through the boundless compassion of deities like the Celestial Worthy of Primordial Beginning.

This scripture passage describes a Daoist ritual for guiding departed souls to salvation. The ritual master recites the Three Caverns Precious Scriptures (Sandong Zhupin Baojing), using the power of the sacred texts to liberate the deceased.

At the ritual's commencement, the master's clear voice resonates through the scriptures, penetrating the underworld to awaken withered souls. The scripture's power transcends physical form, harnessing the primordial Qi (vital energy in Daoist cultivation) whose merit encompasses the Three Realms of heaven, earth, and humanity. With utmost devotion, the master chants for the departed, believing such sincerity will evoke divine response.

When the recitation concludes, its sacred echoes spread boundlessly—ascending to celestial realms and descending through the netherworld. All deities gather to listen as guardian spirits form protective barriers, dispelling demonic interference to ensure the ritual's perfect completion. Such immeasurable merit inevitably brings auspicious blessings.

The master prays that the deceased may hear these wondrous teachings, comprehend their profound truths, and relinquish attachments—shining like pearls amid life's bitter seas or moonlight illuminating clear skies. May they penetrate the mystery of life-death transformation, understand the profundity of "being" (you) and "non-being" (wu), resolve all karmic grievances, and enter the unobstructed Pure Land with seven generations of ancestors.

Simultaneously, blessings are invoked for the ritual patron (zhaizhu): may their heart-mind find peace as yin-yang energies harmonize, past troubles scatter like wind, and future blessings gather like clouds. May their household preserve literary traditions with lute-song harmony, enjoy smooth endeavors in public and private affairs, and maintain safety within and without.

The "Three Hearings" benediction follows: May all beings who hear these scriptures deeply comprehend the teachings, eradicate karmic obstacles, nurture virtuous roots, permanently escape delusion, and forever return to the true Dao (Zhengdao).

As the ritual concludes, the master burns incense to announce completion before the Celestial Worthies: Primordial Heavenly Worthy (Yuanshi Tianzun), Jade Radiance Great Lord of the Dao (Yuchen Dadaojun), Mysterious Origin Ancient Lord (Xuanyuan Laojun), and Supreme Oneness Savior from Suffering (Taiyi Jiuku Tianzun), reporting the ceremony's successful fulfillment.

This scripture describes a Daoist zhaijiao (purification ritual) liturgy for the salvation of deceased souls, primarily invoking the Three Officials (Heavenly Official, Earthly Official, and Water Official) and various immortals to descend upon the altar and pardon the sins of the departed spirits.

The text first enumerates the deities to be invited: the First-Rank Bestower of Blessings Heavenly Official of the Upper Prime, the Second-Rank Pardoner of Sins Earthly Official of the Middle Prime, the Third-Rank Deliverer from Calamities Water Official of the Lower Prime, along with the Zhengyi Manifest Protector True Lord, the Shangqing Immortals Wang and Zhao, and numerous other perfected beings. These deities govern the celestial and underworld bureaus, the Five Sacred Mountains and Four Great Rivers, as well as the grotto-heavens and blessed lands throughout the Three Realms.

During the ritual, Daoist priests prepare through ceremonial purification (threefold ablutions and fumigations) and reverent prostrations. They arrange the ritual altar (danji), light dragon-incense and phoenix-tripods to create a sacred atmosphere. The scripture emphasizes the solemn authority of Daoist precepts like the Jade Statutes of Woman Green and Golden Codes of Great Crimson, explaining how through hundredfold prostrations of repentance and recitation of texts like the Lingbao Confession of Offenses, accumulated karmic obstructions may be dissolved.

The ritual's core purpose is to pray for the salvation of the deceased souls on behalf of the patron sponsoring the ceremony: that their karmic offenses may dissolve through repentance, virtuous deeds may grow through contrition, and they may be spared the suffering of underworld detention. Instead, they may be received by immortal officials, enrolled in the celestial registers of the Southern Palace (the Daoist abode of immortals), and transcend the cycle of rebirth aboard the Dharma vessel.

The text concludes by again invoking the Three Pure Ones (Sanqing), the Supreme Savior from Suffering Celestial Worthy (Taiyi Jiuku Tianzun) and other sacred beings, illustrating the principle of celestial-human resonance through metaphors of mountain echoes and inseparable shadows. Through sincere repentance rituals, offenses recorded in the Black Registers may be erased, obtaining divine forgiveness.

Note: Specialized Daoist terminology includes "lu bu" (deity processions), "bi luo" (azure heavens), "shi hua" (ten directions of pure lands), "bei fu" (Fengdu hell), and "dao an" (shore of liberation).

This scripture passage describes a Daoist salvation ritual performed for the deceased, comprising several key stages:

The ceremony begins with repentance rites to absolve the deceased's transgressions. The ritual master guides family members to restrain the six sensory faculties (six emotions: eyes, ears, nose, tongue, body, and mind) while practicing bodily, verbal, and mental discipline (controlling body, speech, and thought). Participants pay homage to the Three Treasures (Dao, scriptures, and masters), seeking to eradicate the deceased's accumulated karma. The text explains this process enables the departed soul to escape the underworld (earthly confinement), bathe in celestial radiance, transcend the icy mountain hells, and ultimately reach the Eastern Paradise of Eternal Bliss (Qinghua realm), before proceeding to the Southern Cinnabar Fire Palace (Vermilion Fire domain) for refinement. Throughout, devotees devoutly chant the sacred name of "Heavenly Worthy Who Dissolves Transgressions and Extinguishes Karma."

The coffin purification follows. Before the altar of the Mysterious Heavenly Emperor, the master offers incense and kneels in prayer, announcing the ritual's purpose for the specific deceased. Since the coffin remains unburied, concerns about defiling energies obstructing the soul's ascent prompt requests for the "Three Radiances Filth-Cleansing Talisman" and the dispatch of "Nine Phoenixes Filth-Dispelling Divine Officials." Through visualization meditation, the master sinks impurities into the earth while invoking sacred illumination.

The final purification procedure involves: after reciting memorial texts, the master leads participants in chanting the Heaven-and-Earth Purification Incantation before sprinkling purified water in the mourning hall. Talismans are placed upon the coffin, with additional paper charms burned at its four corners. Following prescribed ritual protocols, the master performs visualization practices before concluding with three teeth-clicking sounds.

This passage demonstrates the complete Daoist liturgy for redeeming souls, employing talismans (fulu), visualization, and scripture recitation to assist spirits in transcending the underworld and ascending to immortal realms. The mentioned "Eastern Paradise" refers to the Qinghua realm, while the "Vermilion Fire domain" denotes the Southern Cinnabar Palace—both crucial destinations in Daoist postmortem salvation cosmology.